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Integrativnošću (bio)etike do nove ekonomije
(Naučnoistraživački institut ”IBN SINA” Sarajevo, 2011)
To came to the wanted (bio)ethicsasing of the economy-life, those that manage must have and valuable system which axiology will be (bioethical) certain, but in the same time must have and a system which will be unclosed, evolutionary by its nature. This means that the generally wanted ethical values in managing must become, in the same time, and a norm in the behavior and working in any kind of managing. Becoming that, the change of the previous politics on the economies will be possible: from the directiveness to self and own interests toward to social responsibility and parthership. This means that their working will be subordinate to the need of the construction of a new global economy. But, global economy which won’t be grounded on the need of conquering new markets for old technologies, but to the conscience of the need of ethical and ecological preserved and justified development on the society as well as on the mankind generally. This will lead to that toward which, obviously, the whole world is aimed in the moment - global real democratized civil society aware for it’s own responsibility from irrational spending of the resource and the need of creating a conditions for survival of the variety - growing up to the general bioethical conscience in every human. The up grow of the economy to this kind of conscience is realized in the moment when, as a basic value in any thinking and evaluating of the management and managers, the basic point will be the bioethical conscience. So we’ll attain to life as an indisputable ethical value by it self and for it self, it’s protection and advancing. In this way and only in this way, we’ll get to that from which we started - return to ourself as a human, return ourself as a Man/Human, which, in the birth moment in its genetic code and recalling, will have Bioethics as a base for living.
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Čekajući Godota čitanja
(Hrvatsko filozofsko društvo, Zagreb, 2008)
;
Dimitriev, Aleksandar
The expression ‘a crisis of reading philosophy’ is most certainly an expression of the state of consciousness of an in philosophy. Moreover, it is a way of reading it by the criticism of interpretation and appraisal on offer. Philosophy is held to be writing ways of reading the world, from which its readers would arrive not only at themselves, but also at that which they need as a response to the realisation of themselves in the world. One of the problems concerning the crisis of reading has been identified in the acclamatory acceptance or rejection of the written and published, depending on the readers’ sensibilities in relation to the predominant ideology. This paper also deals with the responsibility of critics of philosophical texts to readers, who also suffer from a deficiency in “reading literacy”. The authors tackle this crisis of reading (mostly philosophy) as a layered phenomenon, whose elements have only been pointed at and represent a basis for further reflection.
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Mnogodimenzionalnost određenja pyra i dike
(Kom, Centar za religiske nauke, Beograd, 2017)
;
Kaluđerović, Željko
losophy, which is largely viewed through the prism of his quadruple causal scheme. The Stagirite, after studying the fragments of the philosopher of Ephesus, concluded that the fire (pyr) is a persistent substrate of everything and that it should be treated as arche and physis in the typical Ionian sense. Heraclitus, following Aristotle, determined a single principle, fire, which is “of the nature of matter” and which, in his typology of causes, was categorized as a material cause. The authors then investigate the substance of justice in Heraclitus’ teachings, starting the examination by referring to its correlation, i.e. to the uniqueness of opposing terms, justice and injustice. According to Plato’s assertions from the dialogue Cratylus, dike, expressed in the Heraclitus’ language, is what “permeates” everything that is, and this statement is supported by the similarity of Greek terms δίκαιον and διαϊόν. Referring to the measure in the 30th fragment (DK22B30), then, except that it says that for the philosopher of Ephesus it is something that allows for certain permanence, stability in the eternal flux, it also shows that for the maintenance of order in cosmos the second postulate of justice, equivalence is necessary. Heraclitus even defines his central metaphysical term fire as a judge or as justice. Finally, the idea of justice in terms of regulating the social dimension of living, alongside the divine justice as a general logos, expressed as a written law of the polis, is considered in the 44th fragment (DK22B44), representing the opposition to the previous old law of tribal aristocracy.

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